... community share — baptism. Although the syntax of Paul’s sentence is a bit garbled, within the context of his argument the apostle’s meaning remains clear — the common experience of the “one Spirit” which all encounter in baptism binds them into a ... of other early orators is that instead of declaring these differences to be based in the physical world, the apostle ascribes this differentiation to divine intention — “God arranges the members of the body” (vs.18). Differentiation within the ...
... the claim that he was, “a prisoner for Christ Jesus, a servant according to the gift of God’s grace.” He also viewed himself as the “very least of all the saints.” In another letter Paul claims to be the “the least of the apostles, unfit to be called an apostle, because I persecuted the church of God” (1 Corinthians 15:9). In all we do and say we must point the way to Jesus — the true light, and not to ourselves. There was a time in Paul’s life when he persecuted Christians. Filled with ...
... this text, however, is to look at how Jesus leaves his disciples. The last thing he does is to lift his hands and bless them. He’s calling God’s favor upon them, granting them God’s presence, since Jesus won’t be physically present with them again. The apostles aren’t sad. Think of the children you see at the county fair who lose the grip on their helium balloon and, as it floats away, they weep. Of course they don’t cry long. Last event like this I saw, the kid turned to the parent, started ...
... to the resurrection of Christ when we see a need of any kind and seek to meet that need. “All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them.” Friends, this is what the church is all about. None of us is a grit. There’s no ...
... 25, 34; 19:17). There is much in this story that would have excited a doctor’s interest (cf. 9:18; 13:11; see Col. 4:14). 3:9–10 With the man prancing and praising God as he accompanied them into the temple, it is hardly surprising that the apostles soon found themselves at the center of a crowd. The people recognized the man as the beggar, so that later there was no shortage of witnesses to the genuineness of the cure. This was to prove useful (4:16). The crowd’s own response to what had happened was ...
... were brought (“added”; cf. 2:47) to the Lord (v. 24; note the implied link between the first and second halves of this verse). Barnabas seems to have become a leader in the church in Antioch, as was only to be expected from his long association with the apostles. No doubt he made a report in due course to Jerusalem. 11:25–26a Such was the growth of the church that before long Barnabas felt the need of an assistant, and his thoughts turned to Paul (cf. 9:27), who for some years now had been going from ...
... further the gospel (2 Cor. 6:4; Phil. 1:17, 18, 24; 3:10); they enable one to comfort others who are experiencing distress (2 Cor. 1:4, 5), they keep one humble (2 Cor. 12:10), and they are a preparation for future glory (2 Cor. 4:17). The apostle Peter indicates that trials act as a refining process for faith (1 Pet. 1:6, 7), and James mentions that they produce steadfastness (1:3, 4). The major difficulty in this verse is interpreting Paul’s statement that I fill up in my flesh what is still lacking in ...
... mean, have deserted me? If our reconstruction thus far is correct, then at least it means that they have abandoned their loyalty to Paul. If so, then for him that would mean they have also abandoned his gospel, since that is about the only way one could desert the apostle; and that is precisely how the same verb is used elsewhere in the PE (4:4; Titus 1:14; a different verb is used of the personal “desertions” in 4:10). 1:16–17 The mention of those from Asia who had deserted him prompts Paul to pray ...
... gives him the freedom to make this special appeal. In fact, Paul’s language is rather strong, and in a sense, must be based upon his apostolic authority, when he claims that he could order Philemon to take the appropriate action. Paul believed that his office as an apostle of Jesus Christ gave him a certain power and required him to make important decisions (cf. 1 Cor. 5:3; 7:6; 9:1; 2 Cor. 12:12). He is Paul—an old man and now also a prisoner of Christ Jesus. Perhaps his authority is enhanced because ...
... of necessity, however, the next day too. If he stays three days, he is a false prophet.… If he asks for money, he is a false prophet” (Did. 11:1–2, 4–6; cf. also Did. 12:1–5). The days of itinerant evangelists did not end with the apostles, and there was a continuing necessity to guard against charlatans. The test of those who come to you is whether or not they bring this teaching, i.e., the teaching of Christ, that Jesus Christ indeed came in the flesh. If they do not, then the readers are not ...
... things did not go his way; the latter called him to stay the course even when it was both unappreciated and dangerous (2 Cor. 6:4–12). Such focus brings about both humility and firmness. Not one without the other! Rather than using his position as an apostle as a platform for authority, he saw it as a charge to be faithful. 2. The church belongs to God. As much as it has become commonplace to hear both pastors and church members talk about “my church,” it is useful to remember that for any assembly ...
... Jews Andronicus and Junia (Rom. 16:7), and James the Lord’s brother (Gal. 1:19). In 1 Thessalonians 2:7 he seems to also include Timothy and Silvanus, and in 2 Corinthians 11:13 he relates that his opponents claim to be apostles. Luke names Barnabas as an apostle alongside Paul (Acts 14:4, 14). Although the term itself means “one who is sent,” Paul, along with the New Testament in general, presents this office as belonging to a limited group of people who enjoyed a special calling connected to the ...
... by it, God habitually acts to comfort the downcast (Isa. 40:1; Matt. 5:4; James 4:6–10; 1 Pet. 5:5–6). In his own case, therefore, Paul interpreted the coming of Titus, and the news he brought of the Corinthians’ renewed “concern” for their apostle, as a real and divinely wrought comfort (7:6–7). But it was not only Paul who had suffered through the events of the recent past. The church had also experienced remorse upon their receipt of his last letter. Thus, while it had not been Paul’s ...
... by means of the opposition mentioned previously (1 Thess. 2:15–16), or possibly through the bond that Jason was forced to post (Acts 17:9). Eventually Timothy and then Paul himself returned. So that there would be no question with regard to the sincerity of the apostles’ intentions, Paul explains in 2:19–20 the reasons why they wanted to return and see the Thessalonian believers. The church is the source of their joy not only in the present (2:20; 3:9) but also for the future when the Lord returns (2 ...
... Timothy 4:1 Paul speaks of this desertion from God as one of the signs of the end times (Matt. 24:10–13). The apostles expect that the Thessalonian believers will not participate in this rebellion (2 Thess. 2:13–14). The other event that will occur before the ... the god,” that is, of the one who calls himself god. The Thessalonians should have remembered this teaching (2:5). Again and again the apostles have reminded the church of what they already knew (1 Thess. 2:9; 3:4; 4:1; 5:1–2; 2 Thess. 3:10) ...
... , the idea of forgiveness is, nevertheless, relevant to the above warning against causing someone to stumble. But the saying also applies to the weaker disciple as well. God expects everyone to be forgiving toward another who repents. 17:5–6 The faith that the disciples (or here, apostles) wish Jesus to increase is the kind of faith that will not waver in the face of opposition but is a faith that will expect great things from God (such examples can be seen in the Book of Acts). It may be that in light of ...
... back from the tomb and told all these things to the Eleven disciples. Luke identifies these women as Mary Magdalene, Joanna, Mary the mother of James (see note below). They and the others with them reported what they had discovered to the apostles. The response of the apostles, however, was one of disbelief. Such a report seemed to them like nonsense. Peter, however, his curiosity aroused, got up and ran to the tomb. When he peered into the tomb he saw the strips of linen grave clothes lying by themselves ...
... and toward its mission to the world. 5:1 Remarkably, as Paul takes up this matter of sexual impropriety, he never directly addresses the principal parties participating in the scandal. The behavior in view here contrasts sharply with the “imitation” that the apostle advised in the prior section, and as he registers his judgment concerning the issue Paul reveals the fallacy of those who are “arrogant, as if [he] were not coming to [them]” (4:18). Paul identifies the situation in Corinth as one of ...
... objections to paying taxes to gentile conquerors in Mark 12:13–17. Levi son of Alphaeus: In the Luke 5:27 parallel the man is called simply Levi, but the Matt. 9:9 parallel calls him Matthew. This “Matthew the tax collector” reappears in the list of the twelve apostles in Matt. 10:3, but though both Mark (3:18) and Luke (6:15) mention a Matthew in their list, he is not called a tax collector, and without the evidence from Matthew’s Gospel we would not necessarily link the Levi of Mark 2:14 with the ...
... ’s Nero is the ongoing model for all of history’s “Caesars” who rule over the anti-Christian kingdom and who repress the commitments and values of God’s kingdom. The wisdom required of current readers of Revelation is to recognize the false prophets and apostles who promote humanism as the way to eternal life; such is the politics of deception, and it is the fool who is deceived by the idols of the anti-Christian kingdom. Additional Notes 13:18 Two more recent solutions to the puzzle of the number ...
... verses of Acts. As most of you know, the books of Luke and Acts were intended to be two halves of one book. The first half is the story of Jesus as told by Luke, sometimes called the beloved physician (Col. 4:14). He was a companion of the apostle Paul. The background of Luke is rather obscure. His knowledge of Greek suggests he may have been a Gentile convert. Both of the books Luke and Acts are addressed to Theophilus, a Roman official. The second half of this two-fold volume by Luke is the story of the ...
... what you have learned in all those studies. Jesus didn’t give those who followed him that option. They were disciples only as long as he was with them in the flesh. He was leaving them. It was time for them to “man up” and become apostles, taking what he had taught them to the world outside. True, this was a “prep” session, one final reminder about their responsibilities. It was apparent that these followers still had a lot to learn. That is why part of the preparation was the promise that the ...
... much wealth waiting around to be claimed by its rightful heirs. What a difference it would make in their lives if they knew that they had such riches waiting for them. That’s the message the Apostle Paul is trying to share with us today. God has abundant gifts He is waiting to give to His children. The Apostle Paul tells us that we are greatly blessed. He writes, “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ ...
... status, not gain it. In Paul’s letter to the Philippians he told them — and us — that Jesus was obedient to God by taking on the form of a slave and dying on the cross. We see Jesus taking on the form of a slave when he shocks his apostles by washing their feet. Only a slave would do that. To be faithful is to become a slave. Felix, the governor of Judea from 52-59 AD, was described with disdain by the Roman historian Tacitias, his pen dripping with venom because Felix was a freedman. The feeling was ...
... is better to die in Christ Jesus compared to being king over the ends of the earth. I am zealous for him who died for us. I long for he who rose for us. Birth pangs are upon me.” Ignatius took seriously the words of Jesus to his apostles that they would share his suffering. Ignatius was willing to die for Christ. Like the hymn written by C. Michael Hawn nearly a century ago asks and answers: “Are ye able?” said the Master to be crucified with me? “Yes,” the sturdy dreamers answered, to the death ...